ISKCON Desire Tree's Posts (19456)

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13563796875?profile=RESIZE_584xBy Manjari Gopika Devi Dasi   

Over 500 devotees gathered at ISKCON Dallas this spring to witness two sold-out performances of a new Nrsimha drama written, directed, and staged by a team of second-generation devotees. Known as the Kalachandji Players, this group is leading a grassroots revival of Krishna conscious theater—one that’s drawing standing-room-only crowds and inspiring a new generation of Vaishnava artists.

Reigniting Devotional Arts


The recent production of Nrsimhadeva marks the second major offering by the Players, following their acclaimed staging of The Ramayana in fall 2024. That show also played to packed halls over two nights. Both plays were entirely self-funded and featured high production values and complex themes, but Nrsimhadeva is an original script written by Sri Nrsimha Kavacha Das.

This spring’s Nrsimha drama involved 56 actors—38 of them children—and offered a fresh take on a well-known story. The remaining cast, like the creative team itself, consisted of devotees in their 20s and 30s—making this a production led by youth in every sense. “I want the audience to walk away feeling like they were transported to another time and place,” Sri Nrsimha Kavacha said. “And when they walk out, I want them to love the Lord and hanker for more of His stories.”

Read more: https://iskconnews.org/kalachandji-players-lead-a-devotional-drama-revival-in-dallas/

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By Atma Tattva Das

The Sri Sri Radha Radhanath Temple (SSRRT) in Chatsworth, Durban, will celebrate its 40th anniversary on 11–12 October 2025, coinciding with the 50th anniversary of Srila Prabhupada’s visit to South Africa in 1975. Since opening in October 1985, SSRRT has drawn spiritual seekers and tourists alike with its striking “east meets west” architecture, vastu-purusha mandala design, and six daily arati ceremonies. As part of the milestone festival, the temple has launched a major foyer restoration and broader campus upgrades. Devotees and friends are now invited to submit memoirs of their service experiences by 31 July 2025 for inclusion in a commemorative online publication.

When Srila Prabhupada visited South Africa in 1975, he left three instructions: build a temple, host a Ratha Yatra Festival, and preach to the host African community. Ten years later, after overcoming apartheid-era restrictions and sourcing marble from Portugal and oak from Japan, the three-domed SSRRT officially opened its doors on 18–20 October 1985. Its white-and-gold domes rise above an octagonal stainless-steel roof, while a surrounding moat, water features, and lotus-shaped gardens highlight the ancient vastu-purusha mandala layout, circles, triangles, squares, and octagons symbolizing spiritual principles. Over 2.5 million visitors have since passed through its portals, experiencing six daily arati ceremonies honoring Sri Sri Radha Radhanath, Sri Caitanya Mahaprabhu, and Giriraj Govardhan, along with the sale of attractive prasadam at Govinda’s restaurant.

Read more: https://iskconnews.org/ssrrt-celebrating-40-years-submit-your-memories-today/

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As a swami I cannot be too detached from seeing a woman whose devotion in life outshines most people’s.  I was with Dhira Nitai and Yogen, two male companions, when we went to visit Dwarka who has been struggling after a stroke.  She was an exceptional leader at our Scarborough temple during her healthy years.  We will never forget her great contribution to our mission, hence, the visit.

Also on our list of visitations was a Sri Lankan woman in her 70s who is an attendee at the same temple.  She showed us her garden which she is justifiably proud of.  She teaches yoga and has her following of students.  Among her other interests or talents is her fondness towards ringing the Buddhist bowl.  She demonstrated.  Before we left for our next courtesy or devotional visit, she let us know that she has a keen interest in helping our mission in Cambodia.  Indeed, our devotees have a presence there, and it is a matter of follow up to see what collaboration can take place.

When our afternoon of meeting and greeting people was over, I asked Dhira if he could drop me off at the start of Rosedale Valley Road.  I had to get some walking in to reach my target of at least 10,000 steps.  While on that narrow but natural path sharing space with vehicles enroute to home, I dwelt on the day and how it was filled with communication with women of bhakti.  Earlier on I received a call from a senior lady from Winnipeg, a devout Catholic, but who has taken a liking to Krishna devotees.  She is ageing.  Walking is painful for her.   We chatted.  Bless all these wonderful women of distinction.

Source: https://www.thewalkingmonk.net/post/women-of-wonder

 

 

 

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The newly established Child Protection Office Committee (CPOC) is dedicated to safeguarding the well-being, dignity, and safety of children across ISKCON’s global communities. Our mission is to create an environment where children can grow, learn, and serve joyfully, with the full support of a robust protection system.

We are pleased to announce the launch of our new website: www.iskconcp.org

Here, you’ll find valuable resources on child protection, including how to recognize potential risks, how to respond appropriately, and how to report any concerns you may have.

Read more: https://iskconnews.org/iskcon-child-protection-ensuring-a-safe-and-supportive-environment-for-our-children/

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13563277700?profile=RESIZE_584xBy Raman Reti dasi 

On Saturday, May 31st, the ISKCON North America Regional Governing Body (NA-RGB) will be hosting an online webinar exploring how Srila Prabhupada powerfully applied the principle of “spiritual competition” to energize our mission to spread Krishna consciousness worldwide.

The online sanga will be led by Hridayananda Dasa Goswami, a pioneer in Srila Prabhupada’s global mission, and one of the first Westerners to accept sannyasa in ISKCON. He played a leading role in expanding Krishna consciousness across Latin America. Personally entrusted by Srila Prabhupada to head major zones and direct the BBT’s Spanish and Portuguese divisions, he helped ignite regional spiritual competition and outreach.

Srila Prabhupada said, “There may be rivalries and apparent competitions between servants in performing service, but in the Vaikuntha planets, the service of another servant is appreciated, not condemned. This is Vaikuntha competition” (Srila Prabhupada, Srimad Bhagavatam 7.5.12). This transcendental competition – appreciating others while increasing our own service – helped power ISKCON’s explosive early growth. How can we now revive this momentum?

Read more: https://iskconnews.org/na-rgb-to-host-webinar-on-reviving-srila-prabhupadas-mood-of-spiritual-competition/

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I took a little bit of a different spin on my class giving for the Bhagavatam this morning, and I asked our students with the Bhakti Academy to put a very short poem together to express what was the content of the Bhagavatam today.  Here are the results, I hope you enjoy them:

Rohan:
His eyes never desired to see anything
For him the lotus feet of Krishna were everything

Amala Harinam:
Let me please the Supreme Lord,
With these senses which are never on board

Devanshi:
24 hours a day Ambarish got
"Krishna!" not even for one second he forgot

Guneev:
Eyes, tongue, and touch involved in service
24 hours a day keeps maya away
And doesn't let you stray which is helping you pray

Dinal:
Where Krishna katha fills heart and ears
He, Hrishikesh, draws near
If you want to train your senses to serve with glee
You must follow the instructions of Rupa Goswami

Himanshu:
Srila Rupa Goswami said accept a spiritual master
So that you can do service by following his footsteps
If you want to worship Krishna follow his devotees
By loving his devotees you can have affection for Krishna

Siama:
Chanting the names of Krishna engages my ears
Seeing the form of Krishna gives me tears

Maitry:
Always engaged in hearing about Krishna
Who is also known as the lover of Radha

Monil:
Here is Maharaj Ambarish who always lived in bliss
His senses engaged in lord's lotus feet

Visesh:
Riding on forever friend's shoulders
Let him walk
Such is his bond, Ambarish found freedom without clause

Vatsal:
To progress in bhakti faster
Take shelter of your spiritual master

Karuna Sindhu:
Ambarish always engaged his mind
Leaving maya always behind
 

 Jai Sri:
Krishna will never disappoint you
You just need to have a devotional view
Shine on the face with the tears in your eyes
Is the sign of pure love of Godhead

 

 

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From Back to Godhead

Krsna consciousness means God consciousness. We all have consciousness or awareness, but of what are we aware? For example, if you are pinched you will feel it that is consciousness. In our normal everyday activities we are conscious of so many things like our stomach, our dress, our relationship with others, and so on. This particular facility of consciousness is the symptom of life. Without it there exists only inert matter, lifeless and dull. What is absent from the corpse that qualifies it as “dead”? The missing ingredient is consciousness, or life. We all have consciousness, and furthermore we have free will. Just as with a T.V. set you can tune in any program you like, similarly, with our conscious mind we can pay attention to whatever we choose.

The Vedas and virtually all revealed scriptures of the world inform us that the perfection of our lives, the proper utilization of our consciousness, is to be Krsna conscious, or aware of God. And the perfection of this awareness is called samadhi, or trance. In this state one is never deviated from God, and his mind is always fixed in meditation upon the Lord.

The Lord is perfect and is the reservoir of all pleasure. When we can become totally aware of the Lord, who lies within our hearts as well as being present everywhere, then we share in that pleasure and perfection with the Lord, Krsna or God.

Who is Krsna? Who is God? If we want to meditate on Him always, how shall we do so? If I ask you, “Now you please meditate on my brother,” you would inquire, “Very well, what does your brother look like? What are his activities? Please give me some information about him.” In the same way, if we are to meditate on God we must have some information about Him. Our imagination will not be sufficient for this purpose because God lies beyond our imaginary powers. And where shall we find such information? The revealed scriptures teach us about God and His attributes.

The most complete and comprehensive of all revealed scriptures are the Vedas. The Vedas give us information not only of the greatness of God (all scriptures describe the greatness of God), but also such detailed information as what God looks like, what He does and what He eats; everything is included within the Vedic literatures. They are, therefore, the most valuable sources for learning about God. Other scriptures are not false. Revealed scripture is always perfect and absolute, but, at the same time, some are more complete than others. When you want knowledge of vocabulary, either a small pocket dictionary or a large library edition will do, but the latter gives the most complete knowledge. Similarly, all revealed scriptures will afford knowledge, but theVedas are by far the most complete. It is only the small mind which will discount the authenticity of the Vedas because they appear different from other scriptures, for the reason that they offer greater knowledge. Actually the apparent difference is only due to the observer’s lack of comprehensive perspective. For example, if I am in possession of the large dictionary and I quote some information from it, and if you are holding the pocket volume, you may try to find the same information. If what I have referred to is not mentioned in the small dictionary, you may conclude, “Oh, you are wrong, my good sir. I do not find what you say in my dictionary, so therefore it cannot be factual.” Is this very intelligent? No, The small dictionary and the large one are in absolute agreement; there is no contradiction, but greater knowledge is available in the large edition. It is only when a viewpoint is eclipsed from a lower platform that the discrepancy arises in our consideration.

The Vedas are the source of the most perfect knowledge, and therefore the intelligent person, seeking the most advanced knowledge of God, will do well to hear from them about the science of God.

And what is the information we receive from the Vedas? The Supreme Absolute Truth is an eternal person, fully possessing transcendental and spiritual qualities, and His form or body is eternal and full of knowledge and bliss. The transcendental nomenclature ascribed to this transcendental Supreme Personality is given as Krsna. Krsna is God, and God is Krsna, I am a person, an individual, and I have my name. Similarly God also has a name, Krsna. This denotes that He is a person, an individual, just as my name denotes my individuality. Actually, there are unlimited names of God in every language and culture, but Krsna is all-inclusive because Krsna means all-attractive. Without being all-attractive, there is no meaning to God. We all possess some features or attractiveness. We might be very beautiful or very rich, very intelligent or very strong, but we cannot honestly claim that we possess all or even one of these qualities in fullness.

Who among us can say, “I am the most beautiful person in all the world; no one can match me in this opulence”? Even if we could make such a claim, then it would have to be asked, “Yes, you are very nice, but for how long will you be the most beautiful?” Soon your youthfulness will be gone, and, along with it, your so-called beauty will vanish. So our claim to greatness is very limited and temporary at best, but Krsna is not like that. “God” means that no one is equal to Him and no one is greater than Him and that His qualities are eternal. He is the supreme possessor of all opulences. Therefore He is the supreme object of worship and glorification.

The propensity to glorify is naturally present in everyone. We can see that people are always glorifying someone a movie star or a famous historical figure. How often have we heard the glories of Mahatma Gandhi or Socrates? How many advertisements have we seen or heard commending someone for his activities or personality? Everywhere this is going on. Generally, of course, people are most fond of glorifying themselves. Just listen to the subject matter of almost any conversation, and invariably you will notice that the topic concerns the individuals who are speaking. The perfection of this glorifying process is, however, to praise the greatest, the supreme object of glory, who is more worthy than anyone else. That is Krsna. Krsna is in that position. When we see someone who is very nice, we think, “Oh, he is so nice.” Similarly, when we can see Krsna we will understand that He is the nicest, the most beautiful, the richest, all wrapped into one. Actually, Krsna is the reservoir of all opulence. Whatever opulence we perceive around us is simply a tiny fraction of the total opulence of Krsna. For example, whatever quantity of money we may come across, we know that it has originally come from the Treasury Department, and it is only a portion of the total amount of money issued by the Treasury. Some less intelligent man may think, “Now that I have $100 I am certainly the richest person existing,” but it is to be understood that he is speaking with a poor fund of knowledge. Similarly if someone claims to be great in opulences, it only points out his ignorance of the opulence of Krsna. This program of Krsna consciousness is to worship and and become conscious of the highest person, the most perfect being, Krsna. This is not undesirable. It is the most advantageous position. If you worship a very strong person you may receive some protection from him. In the same way, if you worship Krsna you will share the unlimited opulences of strength, fame, beauty, wisdom, renunciation and wealth with Krsna.

Attaining to this platform of Krsna consciousness is the ultimate goal of everyone. Krsna is the perfection of everything; therefore every endeavor is meant to culminate in Krsna. What is the basic reason for all activity? Why do we get out of bed in the morning, work so hard and struggle for existence? What compels us? It is certainly the search for pleasure, the seeking of perfection. If I were to offer you, “Now you come, I will give you whatever you desire, and you will be perfectly satisfied,” would you not take the offer? Is that not your reason for living? Everyone is moving on this principle, whether it be the ant seeking the grain of sugar, or the dog the bone, or the adventurer wondering what lies beyond the next hill, or the artist trying to put into form the perfect artistic conception; everyone is trying to find perfection. But the anomaly is, as we actually experience, that we have not found that perfection in anything we have done. Even if we have achieved some projected goal, upon that achievement, we have instantly realized, “This is not perfection. I must find something more.” If we could factually run the gamut of all endeavors, fulfilling each one, and then aspiring to something more, something higher, all the way to the limit of experience, then at the end we would find Krsna. Krsna would be there, and upon attaining His association we would be completely satisfied. That is the position of Krsna consciousness. Thus instead of going the long route, which is troublesome and virtually impossible, the intelligent person will simply acknowledge, “Yes, it is only Krsna that will satisfy me; enough with all this other peripheral nonsense,” and then he will make a beeline to Krsna by practicing Krsna consciousness.

Krsna consciousness is the process for attaining Krsna. Another name for the process of Krsna consciousness isbhakti-yoga. Bhakti-yoga means to link with Krsna through bhakti or devotion. This devotional, loving consciousness is the medium by which we make the connection with Krsna, We must apply our consciousness to Krsna and topics relating to Him in a devotional mood. Then Krsna consciousness naturally develops. If you want to become “President conscious,” then what would you do? Naturally you would study the President by hearing about him from authority, following his activities, watching his motions and analyzing his behavior. Or if you wanted to become law conscious, you would attend law school and learn the science by regulated, systematic research and study. Similarly, to become Krsna conscious, we must take to a systematic method of hearing from an authority, or guru, and following his instruction, just as one might take instruction from a law professor. He assigns, “Now you do this; read this book; take this test,” and in the same way the guru or spiritual master gives all necessary instruction to his disciple. If the disciple hears submissively and follows the instruction, then he is assured of success.

This process of bhakti-yoga is given by the spiritual master, His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, as the curriculum for attaining God consciousness. It is a bona fide course of study, fully accredited. We should accept it like that, and if we really desire to attain the perfection of our lives, Krsna consciousness, then we should execute it with full-hearted faith and enthusiasm.

The basic principle is simply to fix the mind on Krsna. Bhakti-yoga is the practical way of doing this. In bhakti-yogathe idea is simply to direct our consciousness towards Krsna. And what are the faculties for accomplishing this? What instruments do we have at hand? Our senses. Sight, touch, smell, taste, hearing, are the instruments by which we perceive, or in other words, by which we are conscious. When we look at a billboard sign, our minds, receiving a perception from the eyes, automatically go into action, developing associations and making impressions, and thus we are thinking about or are conscious of that sign. Or if we eat an apple, we experience a particular sensation of taste which is another quality of consciousness. In this way, by dint of our senses of perception, we are conscious of so many things. Recently a specially designed space capsule successfully landed on the moon. Complete with a computer and various types of instruments, the complex machinery began to study the moon in various ways. The instruments would receive data by way of some type of sensitivity (heat sensitivity, light sensitivity, etc.) and would transmit the information to the computer. The computer would then analyze and synthesize this data and produce knowledge of the moon. This is a crude example of how the senses, sight, touch, smell, etc., which are sensitive to different types of energy, work in coordination with the mind and produce knowledge or consciousness.

From this, we can understand that consciousness merely reflects the experience of whatever it is directed towards, just as the space capsule reflects information from wherever it is directed. If you walk into a store, you can purchase whatever you like some ice cream, some fruit, or some milk. You make the choice. And according to whatever you select, you will have a certain taste experience. Similarly, in our lives and with our consciousness, we can be aware and have experience of whatever we choose. And the highest choice, that experience or taste which is the most perfect, the absolute and supreme, is Krsna, or God, and it is not abstract or impersonal. It is not some obscure conception. Krsna is never impersonal. He is a person, transcendental and complete.

The Vedas, and especially the Srimad-Bhagavatam (science of God), give us all this personal information about Krsna. Krsna’s qualities, form and attributes are described extensively in a simple and pure manner. Anyone can understand, and the result of exposing ourselves to this experience will be the perfection of our lives, God consciousness.

The human form of life is especially meant for this purpose of reviving our God consciousness. Only humans can practice bhakti-yoga because the better development of consciousness is only found in the human body. Animal propensities are found both in animal life and human life. Unfortunately people are nowadays more concerned with the principles of material sense gratification because they have no knowledge of spiritual or transcendental sense gratification. In other words they are only animal conscious and are negligent of God consciousness. This tendency is becoming more and more developed, producing an increasingly degrading effect. People are becoming more and more animalistic.

We should not continue on this path. We are all implicated. If we do not elevate ourselves in God consciousness, then we shall degrade ourselves to the level of dog consciousness.

Bhakti-yoga is the process of elevating oneself to the platform of Krsna consciousness. This cannot be artificially attained, but it is acquired by association with devotees of the Lord, hearing from authorized scriptures and chanting the holy names of the Lord. This chanting of Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare, is the simplest and most expedient means for developing Krsna consciousness. And it is practical. Anyone can very easily master the practice and immediately feel the blissful results of transcendental experience. Krsna is there, right in front of you, and by this transcendental sound vibration, Hare Krsna, you gradually come to the position of realizing that fact. When you have mastered the chanting and are fixed in continuously resounding the name, Krsna will then appear in the soul’s eye, and He will dance upon your tongue. You will then taste the Supreme, your thoughts will be absorbed in Krsna, and your consciousness will be perfect.

Source: http://www.dandavats.com/?p=26331

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“When we love those who love the Lord, the Lord reveals his love to us. Krishna sends his loving devotees to this world, so that we can transfer our attachment.”- Radhanath Swami

Shivananda Sen, he was taking all the 200-300 devotees from Bengal to Puri. They were walking so many days. And a little dog just started following. And that dog… he wasn’t a kind of pedigree, beautiful kind of dog. He was just the kind of dogs that you find in the streets of India. He followed. He followed. And Shivananda Sen just saw with such compassion – “If this spirit soul in this dog, if he sees Lord Chaitanya, how much he will benefit! I must serve him nicely.”
So, the dog became dear to Shivananda Sen. The dog didn’t do any seva. All he did is just follow, and whatever else dogs do. And when Shivananda Sen was delayed and he had to give dog a special meal. So, he made some special rice, only for the dog. But while he was gone, they forgot to give him that special rice.
So, he came back, “Where is dog?”
“We don’t know”
“Did you feed him his special rice?”
They said, “We forgot”.
Shivananda Sen was looking everywhere, couldn’t find him. When he finally came with all the party to Puri, he went to see Sri Chaitanya Mahaprabhu. Shivananda Sen was alone. He went to the Gambira and he saw two people all alone, Sri Chaitanya Mahaprabhu and the dog. How did he get there? It’s a mystery! It was just the two of them. Lord Chaitanya had some green coconut pulp.
And he said to the dog, “Chant Krishna! Krishna!”
And the dog chanted, “Krishna! Krishna!”
Sri Chaitanya Mahaprabhu took a bite of the green coconut pulp, and took it out of his mouth, and threw it at the dog. And the dog jumped up and had it.
Then Mahaprabhu said, “Chant Krishna! Krishna!”
The dog went, “Krishna! Krishna! ”
It kept doing like that. They were having a pastime together.
Shivananda Sen, it describes, he bowed down to the lotus-like paws of the dog. That was how he honored that dog. And we read in the Sri Chaitanya Charitamrita, the next day dog was nowhere to be found. Sri Chaitanya Mahaprabhu sent him to Goloka Vrindavan, the spiritual world. What was his qualification? This dog, he wasn’t doing any intense sadhana. He wasn’t doing any puja. He was attached to a devotee.

“And the devotee was not materially attached to the dog. This is the fine line we have to be very careful. He was attached to the atma of that dog.” – Radhanath Swami

So, one may say, “If he was attached to the atma, then why was he feeding the body of the dog? Why was he so concerned with proper meals, proper transportation? He had to pay for him to go on boats.” Because the body is the medium by which we could serve the atma. But what is the intent? A mother and father have to care for their children, have to care for the physical [health] of their children. But is the motivation to liberate their souls? “By serving this person’s body I can actually somehow or other give Krishna to their soul.” And if that’s what will really do, then the body is the medium. Yes, Shivananda Sen was very concerned with the body of the dog. But his purpose was to bring him to Lord Chaitanya, so he could get that mercy. And somehow or other, because of that kindness, the dog became attached to him.

Source: http://www.dandavats.com/?p=85017

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From Back to Godhead

Stress, according to The World Health Organization, is the “health epidemic of the 21st century.” Demanding circumstances make us tense mentally, emotionally, and physically, and over time that tension takes a serious toll on our wellbeing. While there are many ways to deal with stress, one often overlooked and highly effective way is to cultivate a state of inner satisfaction. The word satisfaction, meaning the pleasure derived from the fulfillment of one’s wishes, expectations, or needs, comes from a Latin root meaning “content.” Unmet wishes, expectations, or needs, however, can cause dissatisfaction and stress. Such stress and dissatisfaction may impel us to make profound changes in our lives – they may impel us to strive for something different and better. The question is which “different and better” thing we decide to strive for.

Why Does Satisfaction Elude Me?

Most people want wealth and sensual satisfaction, and their stress is due to feeling that they don’t have enough of these. But unfortunately, striving for wealth and striving for sensual satisfaction are unhelpful in reducing stress and dissatisfaction. In fact, these aspirations only increase our problems. In the words of Srimad-Bhagavatam (4.22.33), “For human society, constantly thinking of how to earn money and apply it for sense gratification brings about the destruction of everyone’s interests.”

At present we’re considered “conditioned souls” because, due to our imperfect desires, we’re dependent on material conditions for our satisfaction; and in the final analysis, material conditions will never satisfy us. Actual satisfaction will come when we realize who we are, when we realize that our identity is beyond matter. Then, when we seek satisfaction beyond matter, we will have some hope of being content at heart.

“Atma, or self, is distinguished from matter and material elements,” Prabhupada writes. “It is spiritual in constitution, and thus it is never satisfied by any amount of material planning.” (Srimad-Bhagavatam 1.1.11, Purport) Thus our deepest cravings cannot and will not be satisfied within this realm of gross matter. Scriptural words wisely remind us that we’re looking for satisfaction in the wrong place: “Living only for the satisfaction of the senses, a person lives in vain.” (Gita 3.16)

Yet the many varieties of enjoyment within this world repeatedly give us a false hope that if we simply change our material situation our stress and dissatisfaction will be turned into happiness and satisfaction. Even if we acquire some sort of material happiness, however, it will soon be disturbed by the inevitable flux caused by the relentless progress of time. Therefore, in no uncertain terms, we learn that “Without contentment one could not be happy even if he possessed the property of the entire world or the entire universe.” (Srimad-Bhagavatam 8.19.21)

Srila Prabhupada’s definition of satisfaction includes an indication of how we can achieve it: “Tushti, satisfaction, means that one should not be eager to gather more and more material goods by unnecessary activity. One should be satisfied with whatever is obtained by the grace of the Supreme Lord; that is called satisfaction.” (Gita 10.4–5, Purport)

According to Srila Prabhupada and the scriptures, satisfaction comes by desiring and amassing, not more, but less, and thoughtful people come to a similar conclusion. In a December 15, 2017, New York Times article called “My Year of No Shopping,” author Ann Patchett writes,

Once I stopped looking for things to buy, I became tremendously grateful for the things I received. . . . It doesn’t take so long for a craving to subside, be it for Winstons or gin or cupcakes. Once I got the hang of giving shopping up, it wasn’t much of a trick. The trickier part was living with the startling abundance that had become glaringly obvious when I stopped trying to get more. Once I could see what I already had, and what actually mattered, I was left with a feeling that was somewhere between sickened and humbled. . . . There’s a reason that just about every religion regards material belongings as an impediment to peace.

Srila Prabhupada concurs: “People must be taught how to be satisfied with only what they need. In modern civilization there is no such education; everyone tries to possess more and more, and everyone is dissatisfied and unhappy.” (Srimad-Bhagavatam 8.19.21, Purport) And: “Satisfaction of the mind can be obtained only by taking the mind away from thoughts of sense enjoyment. The more we think of sense enjoyment, the more the mind becomes dissatisfied. In the present age we unnecessarily engage the mind in so many different ways for sense gratification, and so there is no possibility of the mind’s becoming satisfied.” (Gita 17.16, Purport)

The core reason for our stress and dissatisfaction is that we’ve forgotten who we are. We’re thinking that we’re the body or mind, but that is false. The fact is, jivera ‘svarupa’ haya-krishnera ‘nitya-dasa’ (Chaitanya-charitamrita, Madhya 20.108): we’re eternal spiritual beings, atma. Our nature is to serve – the atma’s innate activity is service – but in the material sphere, instead of serving spirit we’re serving the dictates of desire, anger, lust, illusion, insanity, and envy. As we begin to grasp the dire situation we’re in, we can begin to do something about it. At that time, rather than trying to satisfy and serve the dictates of our lower nature we can try to satisfy and serve the dictates of our own self, the atma.

In Srila Prabhupada’s words, “The whole material world is full of hungry living beings. The hunger is not for good food, shelter, or sense gratification. The hunger is for the spiritual atmosphere.” (Srimad-Bhagavatam 1.12.6, Purport)

Thus our heart’s dissatisfaction can cause us to reflect, and once we do we will see that restraining rather than indulging our senses brings us closer to our goal of a stress-free, satisfied existence. Lord Krishna tells Arjuna, “A person who is not disturbed by the incessant flow of desires – that enter like rivers into the ocean, which is ever being filled but is always still – can alone achieve peace, and not the man who strives to satisfy such desires.” (Gita 2.70)

In this process of searching to end stress and become satisfied, however, there’s a serious pitfall, namely being satisfied with mere satisfaction. In another New York Times article, “How to Be Happy,” we’re told, “Happiness isn’t something that just happens to you. Everyone has the power to make small changes in our behavior, our surroundings and our relationships that can help set us on course for a happier life.” (November 15, 2017) The author, Tara Parker-Pope, goes on to explain what those small changes can be. Most of us (me included) can relate to them – “tame negative thoughts, live in a country that has social freedom, spend time in nature, establish relationships with happy people, do meaningful work, be kind.” It’s true: these things, combined or individually, will lead to increased satisfaction and reduced stress. But that state itself can be a trap: in that state we can become conditioned by a sense of happiness and knowledge, satisfied by our situation, work, or intellectual pursuits, and end our quest for satisfaction before we’ve come to its end – the spiritual platform.

In other words, we may adjust our lives in ways that increase our sense of satisfaction but, at some point, find that in the deepest recesses of our heart we’re still craving something more; our soul is still hankering, still seeking.

That material satisfaction can actually become an obstacle is confirmed by Queen Kunti. She prays, “My Lord, Your Lordship can easily be approached, but only by those who are materially exhausted.” (Srimad-Bhagavatam 1.8.26) Material comforts can lull us into a sense of satisfaction that’s not complete. And rather that looking at that incompleteness, we avoid further investigation; we become complacent.

What’s the Source of Satisfaction?

Krishna says, “Everything comes from Me” (Gita 10.8), and “everything” includes satisfaction. God, Krishna, is self-satisfied because He is fully opulent and is always full in Himself; He does not need a pinch of our help for His satisfaction; rather He is the original source of our satisfaction (and the satisfaction of all living entities). We, as His parts, have the quality of satisfaction within us but in minute quantity. Whatever satisfaction we experience separate from Him will be incomplete and threatened by external circumstances.

Once we approach Krishna for satisfaction, however, we’ll find an unlimited supply, a veritable ocean. At that time we’ll have no more hankering, for we will be fully satisfied. Srila Prabhupada says, “You’ll be joyful. Your material moroseness will go at once. At once. Brahma-bhutah prasannatma na shocati. You’ll be free from all anxiety. . . .  And there will be no demand for your sense satisfaction. You’ll feel yourself full. ‘Oh, I am full. I have nothing to demand.’ Such stage will come.” (Lecture on Bhagavad-gita 5.7–13, August 27, 1966, New York)

How Can I Get It?

Satisfaction is an austerity of the mind (Gita 17.16), and by satisfaction the mind is purified (Srimad-Bhagavatam 10.5.4). So the beginning of our quest for satisfaction is to take up Ann Pachett’s process of not acquiring or striving for more but of voluntarily focusing on what we have rather than what we don’t. “One should be satisfied with whatever he achieves by his previous destiny, for discontent can never bring happiness.” (Srimad-Bhagavatam 8.19.24)

From this point of detachment we come to knowledge: there is no lack of anything in this world, for everything is already supplied by Krishna; there is no scarcity. The only thing that’s lacking is our awareness of Krishna. By becoming conscious of Krishna and conscientiously applying our energy to please Him with whatever facilities we have, we perform bhakti-yoga, uniting with God by serving Him with devotion. When we work in this way, to satisfy the Lord, we gradually become free of affection for matter.

Srila Prabhupada writes,

The Krishna conscious person is concerned only with the satisfaction of Krishna, and nothing else. Therefore he is transcendental to all attachment and detachment. If Krishna wants, the devotee can do anything which is ordinarily undesirable; and if Krishna does not want, he shall not do that which he would have ordinarily done for his own satisfaction. Therefore, to act or not to act is within his control because he acts only under the direction of Krishna. This consciousness is the causeless mercy of the Lord, which the devotee can achieve in spite of his being attached to the sensual platform. (Gita 2.64, Purport)

If we live in this way, only for the satisfaction of Krishna, our thoughts will be positive and what work we do or where we live will be less important, for our only business will be to satisfy Krishna. Srila Prabhupada writes, “The perfection of religion is to attain complete satisfaction of the spirit soul, and this is accomplished by rendering devotional service to the Lord, who is beyond the perception of the material senses.” (Mukunda-mala-stotra 5, Purport)

Again in Srila Prabhupada’s words: “The highly developed soul always remains satisfied in himself by realizing himself as the eternal servitor of the Supreme Lord. Such a transcendentally situated person has no sense desires resulting from petty materialism; rather, he remains always happy in his natural position of eternally serving the Supreme Lord.” (Gita 2.55, Purport)

Each of us is part of the Supreme Person, Krishna. As a part of the body does not act for self-satisfaction but for the satisfaction of the whole body, so we, the atma, are meant to work for the satisfaction of the supreme whole, Krishna. This sort of work alleviates stress and bring us great satisfaction.

“One’s only concern should be to satisfy the Lord by one’s activities,” Srila Prabhupada writes. “If the Lord is satisfied by an action, whatever it may be, then it is successful. Otherwise, it is simply a waste of time. That is the standard of all sacrifice, penance, austerity, mystic trance and other good and pious work.” (Srimad-Bhagavatam 3.9.41, Purport)

The satisfaction we feel by acting in this way is like the feeling we have when we finally get a healthy meal after not eating for a long time. As we eat, we feel our hunger dissipate and our body becoming satisfied and strong. Similarly, by serving Krishna with devotion, we feel transcendentally satisfied and detached from material objectives. As  Srimad-Bhagavatam (11.2.42) states, “Devotion, direct experience of the Supreme Lord, and detachment from other things – these three occur simultaneously for one who has taken shelter of the Supreme Personality of Godhead, in the same way that pleasure, nourishment and relief from hunger come simultaneously and increasingly, with each bite, for a person engaged in eating.”

So, beyond the satisfaction derived from detachment from our material situation is the far greater satisfaction of devotional service of the Supreme Personality of Godhead, for devotional service is the unalloyed activity of the soul.

When we, the soul, are in contact with matter, our activities are adulterated and we experience these adulterated activities as stress and dissatisfaction. We go beyond this stage by attaining neutrality in the material world. (Apropos of Ann Pachett’s Times article, we “stop shopping.”) And passing this stage of equanimity, we become fixed in the transcendental loving service of the Lord. Sincere devotional service eliminates stress and dissatisfaction and allows us to further progress to the position of always seeing Krishna eye to eye by dint of pure affection for Him. At that point, by Krishna’s grace, we are free of material desire. Then we are always satisfied.

“A Krishna Conscious person is always satisfied whether in Vaikuntha or in hell,” Srila Prabhupada wrote. “His satisfaction is not the particular place but his sincere service attitude towards Krishna.” (Letter, November 13, 1967)

Furthermore, Srila Prabhupada writes, “Since a devotee wants to satisfy the desires of the Lord, he can, Lord willing, accept all kinds of opulence for the service of the Lord, and if the Lord is not willing, he should not accept a farthing.” (Gita 1.32-35, Purport) Devotional service to Krishna is not always easy, but difficulties do not deter a devotee. “One who works for the satisfaction of the Lord only,” Prabhupada writes, “however difficult such work may be, . . . finds himself always in transcendental bliss.” (Gita 2.39, Purport)

One exalted devotee expresses it this way:

My Lord, those who keep themselves independent of Your service are helpless. They work on their own account and thus receive no support from superior authority. Therefore I long for the time when I shall engage fully in Your transcendental loving service without any desire for material satisfaction and without hovering on the mental plane. Only when I engage in such unalloyed devotional service will I enjoy actual spiritual life. (Sri Yamunacharya, Stotra-ratna 43)

How Good Does It Get?

When our devotional service is unmotivated and uninterrupted, we feel completely satisfied.

In Srila Prabhupada’s words:

Remaining fixed in devotional service gives one the utmost in self-satisfaction. Actually self-satisfaction can be achieved only by pure devotees, who have no desire other than to serve the Supreme Personality of Godhead. Since the Supreme Personality of Godhead has nothing to desire, He is fully satisfied with Himself. Similarly, a devotee who has no desire other than to serve the Supreme Personality of Godhead is as self-satisfied as the Supreme Lord. Everyone is hankering after peace of mind and self-satisfaction, but these can only be achieved by becoming a pure devotee of the Lord.” (Srimad-Bhagavatam 4.22.49, Purport)

Devotees become fully peaceful and satisfied because of their association with the complete whole, Krishna, and Krishna grants them genuine transcendental understanding. He says, “To those who are constantly devoted to serving Me with love, I give the understanding by which they can come to Me.” (Gita 10.10)

But it gets better. Srila Prabhupada writes in Renunciation Through Wisdom (Chapter 2),

The devotees are the Lord’s relatives and family members. Just as ordinary people feel joy and satisfaction when they look after the needs and comforts of their family, the Lord also feels pleasure when he tends to the well-being of His devotees. Thus the Supreme Lord is known as Bhakta-vatsala, ‘the maintainer of the devotees.’ . . . When the devotee is devoid of all material desires, the Supreme Lord feels great satisfaction in fulfilling all his needs.

A devotee’s satisfaction goes beyond detachment from matter, beyond freedom from stress, and even beyond satisfaction and receiving knowledge and maintenance from the Lord. In fact, the Lord gives His devotees the ability to satisfy Him through their love. Lord Brahma tells Lord Krishna, “How greatly fortunate are the cows and ladies of Vrindavana, the nectar of whose breast-milk You have happily drunk to Your full satisfaction, taking the form of their calves and children! All the Vedic sacrifices performed from time immemorial up to the present day have not given You as much satisfaction.” (Srimad-Bhagavatam 10.14.31)

Moreover, the Lord is so pleased with His unalloyed devotees that He wants to satisfy them. Therefore “He manifests His innumerable transcendental forms for the satisfaction of His devotees.” (Srimad-Bhagavatam 3.20.25) In His world, the spiritual world, Krishna reciprocates the affection of His devoted servants by becoming their friend, son, or lover. And in the material world Krishna reciprocates from within the hearts of His devotees by revealing Himself as ever-increasingly new. Inspired by Him, devotees experience increased transcendental bliss in the execution of their devotional service.

Krishna says, “The thoughts of My pure devotees dwell in Me, their lives are fully devoted to My service, and they derive great satisfaction and bliss from always enlightening one another and conversing about Me.” (Gita 10.9)

Complete Satisfaction

The real aim of life is complete satisfaction. And that complete satisfaction can be achieved only by devotional service to the Supreme Personality of Godhead, Krishna. By engaging in His service with devotion, we’re freed from all anxieties and we’re happy, for we see God’s design behind everything and we know He is our most dear friend.

Prabhupada writes, “I see all round hopes; there is nothing to be disappointed in my service to Krishna. Let us go on with our work for Krishna for His satisfaction and for the benefit of the whole world.” (Letter, December 31, 1967)

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Hare Krishna. Please accept my humble obeisances. All glories to Srila Prabhupada!

Devotees long utilized social media platforms like Facebook to share live stream videos of spiritual teachings, kirtans, and events, connecting devotees worldwide with the wisdom of revered Gurus such as HH Kadamba Kanana Swami, HH Gopal Krishna Maharaj, HH Bhakti Charu Swami, and other devotees. However, a significant policy change by Facebook, effective February 19, 2025, threatens this digital heritage. The new policy limits live video storage to 30 days, after which they are automatically deleted, with existing videos older than 30 days scheduled for deletion in waves starting around June 29, 2025. This article provides a guide to preserve these invaluable spiritual resources, including live streams, lectures, and personal spiritual content, by downloading them from Facebook, uploading them to alternative platforms, and engaging ISKCON’s media ministries to ensure their accessibility for future generations. Even as individuals who have saved their personal ceremonies such as initiations or other content will lose those videos.

Facebook’s Policy Change and Its Implications
Facebook’s updated live video storage policy, announced on February 18, 2025, marks a shift from indefinite storage to a 30-day limit for new live broadcasts. Existing live videos older than 30 days will be removed in phases, with notifications sent to users via email and in-app alerts, providing a 90-day window to download or transfer content. Users can also defer deletion for up to six months or convert videos into Reels for temporary preservation on the platform. This change, driven by the observation that most views occur within the first few weeks post-broadcast, aims to align with industry standards and reduce storage costs.

Policy Detail: https://about.fb.com/news/2025/02/updating-our-facebook-live-video-storage-policy/

Description

Effective Date

February 19, 2025, for new broadcasts; older videos deleted from June 2025

Storage Limit

30 days for new live videos; older videos to be deleted

Notification Period

90 days from notification to download or transfer

Deferral Option

Can postpone deletion for up to 6 months

Conversion Option

Convert live videos to Reels for temporary preservation

This policy poses a significant risk to ISKCON’s digital archives, as many live videos, including those of HH Kadamba Kanana Swami, HH Gopal Krishna Maharaj, HH Bhakti Charu Swami, and other devotees, are older than 30 days and face deletion if not preserved promptly.

Key ISKCON Figures and Their Media Presence
The following ISKCON Gurus and their associated Facebook pages are critical for preservation efforts:

HH Kadamba Kanana Swami (1953–2023): A senior ISKCON guru known for his engaging teachings and kirtans, his live videos are primarily hosted on the Media Kadamba Kanana Swami page, which has 9,549 likes. The Kadamba Foundation, established to preserve his legacy, has archived many of his videos on their YouTube channel.

HH Gopal Krishna Maharaj: A prominent ISKCON leader and the first Indian disciple of Srila Prabhupada, his content is available on the Gopal Krishna Goswami page, with 74,000 likes, and his website gkgoswami.com.

HH Bhakti Charu Swami (1945–2020): Known for his profound spiritual knowledge and media projects, his live videos are on the Bhakti Charu Swami Live page (5,180 likes) and the memorial page HH Bhakti CHARU Swami Maharaj -in memory (11,333 likes). His YouTube channel is Bhakti Charu Swami.

Other ISKCON Gurus and Devotees: The ISKCON Governing Body Commission lists 83 initiating Gurus, many with social media presence. Pages like ISKCON News and temple-specific pages host additional live content, including lectures and personal spiritual streams.

Steps to Preserve Live Stream Videos
To safeguard these videos, administrators and devotees must act swiftly. Below are detailed steps to preserve the content:

1. Identify and Access Relevant Content
Manual Browsing: Due to privacy restrictions, a comprehensive list of all posts cannot be generated externally. Administrators should visit the respective Facebook pages to browse the “Videos” or “Live Videos” sections and identify live streams, lectures, kirtans, and personal spiritual content.

Key Pages:

Gopal Krishna Goswami

Bhakti Charu Swami Live

HH Bhakti CHARU Swami Maharaj -in memory

Media Kadamba Kanana Swami

Other ISKCON pages, such as ISKCON Bangalore and ISKCON Juhu.

2. Download Videos from Facebook
For Page Administrators:

Check Notifications: Look for emails or in-app notifications from Facebook about impending video deletions, which provide a 90-day window to act.

Bulk Download: Use the “Download Live Videos” option in the notification to save all videos scheduled for deletion in a compressed file.

Individual Download: Navigate to the “Videos” tab, select a video, open it in full-screen view, click the three dots (More options), and choose “Download video.” Downloads are best performed on a desktop or laptop, as mobile devices may not support this feature for older live videos.

For Non-Administrators:

Contact page administrators to request that they download and share the videos.

If videos are public, third-party tools like Snapsave or Fdown.net can be used by copying and pasting the video URL, but prioritize official methods to comply with Facebook’s terms of service.

3. Upload to Alternative Platforms
To ensure long-term accessibility, downloaded videos should be uploaded to stable platforms:

YouTube:

YouTube is a reliable platform for preserving and sharing videos. The Kadamba Foundation has set a precedent by uploading HH Kadamba Kanana Swami’s videos to their YouTube channel.

Create dedicated channels for each Guru or a centralized ISKCON channel to host videos. Ensure proper tagging (e.g., “ISKCON,” “Krishna Consciousness,” “HH Gopal Krishna Maharaj”) for discoverability.

ISKCON Archives and Media Ministries:

The Bhaktivedanta Book Trust (BBT) and local temple media teams can assist in archiving and distributing videos. Contact them through ISKCON’s official channels or temple websites like ISKCON Bangalore.

Establish a centralized ISKCON digital library to store and share these videos, ensuring accessibility for devotees worldwide.

4. Encourage Media and Tape Ministries
ISKCON has a rich history of preserving spiritual content through media ministries and tape distribution services. These organizations can play a pivotal role in this effort:

Bhaktivedanta Book Trust (BBT): As a key ISKCON publishing entity, the BBT can help archive and distribute videos. HH Gopal Krishna Maharaj has served as a BBT trustee, making it a relevant contact for his content.

Local Temple Media Teams: Temples like ISKCON Bangalore and ISKCON Juhu have media teams that produce and archive content. Collaborate with them to ensure videos are properly labeled and organized.

Community Initiatives: Encourage devotees to form media preservation teams to coordinate downloading, uploading, and cataloging efforts. These teams can work with existing ministries to streamline the process.

5. Convert Live Videos to Saved Formats
Editing and Repurposing:

Use video editing software to create shorter clips for social media or compile longer content for educational purposes. Tools like MiniTool MovieMaker can assist in editing downloaded videos.

6. Community Collaboration and Awareness
Raise Awareness: Share this issue within ISKCON communities and on platforms like X to encourage collective action. Devotees can post about the urgency of preserving videos to mobilize support.

Contact Administrators: If you lack admin access, reach out to page administrators via Facebook messages or through ISKCON temple contacts. For example, the Kadamba Foundation can be contacted via kadambafoundation.com.

Organize Efforts: Hold virtual or in-person meetings to coordinate preservation efforts across ISKCON communities. Assign roles for downloading, uploading, and archiving to ensure efficiency.

This situation highlights the vulnerability of relying on social media platforms for archiving spiritual content. ISKCON could consider establishing independent digital archives to reduce dependence on external platforms. Platforms like Mayapur TV and centralized ISKCON websites could serve as long-term repositories. Additionally, the preservation effort can inspire devotees to digitize other forms of spiritual content, such as audio recordings and manuscripts, to create a comprehensive ISKCON digital library.

Links
Updating Our Facebook Live Video Storage Policy

Kadamba Foundation Website

Media Kadamba Kanana Swami Facebook Page

Gopal Krishna Goswami Official Facebook Page

Bhakti Charu Swami Live Facebook Page

HH Bhakti CHARU Swami Maharaj -in memory Facebook Page

ISKCON Juhu Mumbai Website

Mayapur TV Website

Kadamba Kanana Swami YouTube Channel

Bhakti Charu Swami YouTube Channel

Mayapur TV YouTube Channel

ISKCON News Website

Snapsave Facebook Video Downloader

Fdown.net Facebook Video Downloader

ISKCON GBC List of Initiating Gurus

Gopal Krishna Goswami Website

Bhakti Charu Swami Website

Your servant,

Vasant Pancami Das

Source: https://www.dandavats.com/?p=115756

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Eshant Garg: For years, I adhered to the Ritvik belief system, convinced that it represented the most faithful continuation of Srila Prabhupada’s legacy. Like many others, I was drawn to its simplicity and the comfort it offered — that we could remain connected to Srila Prabhupada without the complexities of formal initiation through living spiritual masters. However, over time, sincere introspection and exposure to broader perspectives led me to question, and eventually leave, the Ritvik system. This is the story of my spiritual evolution and why I chose to fully align myself with ISKCON.

Understanding the Ritvik Perspective
The Ritvik ideology asserts that Srila Prabhupada is the eternal initiating guru for all time and that there is no need for any living guru to perform initiation after his physical departure. This idea is primarily based on an interpretation of a 1977 letter and the institutional appointment of Ritvik representatives during Srila Prabhupada’s final days. For many, including myself, this offered a way to stay anchored to Prabhupada without navigating the controversies surrounding some ISKCON leaders.

The Challenges of the Ritvik System
Over time, I began noticing certain issues within the Ritvik approach. There was a lack of structured spiritual guidance, accountability, and dynamic spiritual exchange. While books and recordings of Srila Prabhupada were available, they couldn’t replace the living, responsive presence of a dedicated spiritual master. Many Ritvik followers, despite sincere efforts, often remained spiritually stagnant, and divisions within the Ritvik movement itself made it evident that it lacked cohesion and practical application in community life.

What I Found in ISKCON
When I re-engaged with ISKCON more deeply, I realized that despite its challenges, ISKCON had evolved in important ways. There were numerous sincere devotees, spiritual leaders, and systems of mentorship that helped newcomers and seasoned practitioners alike to grow in Krishna consciousness. I encountered humility, scholarship, and a shared mission that resonated deeply with the spirit of Srila Prabhupada’s original vision.

Importantly, ISKCON’s position on the necessity of living spiritual teachers is not a deviation but a continuation of the parampara system — a core tenet of Gaudiya Vaishnavism. Just as Srila Prabhupada himself received initiation from a living guru, Bhaktisiddhanta Sarasvati Thakura, the same principle continues. Realization, refinement, and personal connection are cultivated best through guidance from a present, realized soul.

A Balanced View
My transition wasn’t about rejecting Prabhupada — quite the opposite. It was about embracing his complete teachings and mission. Prabhupada wanted ISKCON to function as a spiritual society with proper leadership, not just a book distribution movement frozen in time. He trained disciples to take on responsibilities and continue the lineage, and to ignore this aspect is to ignore a significant part of his instruction.

Conclusion
Leaving the Ritvik ideology was not easy, as it was deeply woven into my spiritual identity for years. But truth, when sincerely sought, has a way of shining through. Joining ISKCON has reconnected me with a dynamic, living spiritual tradition and has brought me closer to Srila Prabhupada — not just as a revered figure of the past, but as the founder-acharya of a living movement. For that, I am truly grateful.

——
Addressing Key Questions: Why I Chose ISKCON Over the Ritvik System (Part 2)
In the first part of my journey, I shared why I moved away from the Ritvik philosophy and formally joined ISKCON. After that video, I received many comments and important questions from fellow devotees — questions that reflect sincere concerns and deserve thoughtful responses. In this article, I aim to address some of the most critical issues raised in those discussions.

The Role of Srila Prabhupada’s Will
One recurring question is about Srila Prabhupada’s will and whether it supports Ritvik initiation in perpetuity. Some argue that since his will mentions that only his disciples should be on the GBC (Governing Body Commission), it implies that initiations must always be conducted through Ritvik representatives — otherwise, new GBC members wouldn’t be possible.

But this interpretation confuses management with philosophical principles. Prabhupada gave flexibility in managerial structures, knowing that governance would have to adapt over time. What he did not allow was the alteration of eternal principles, such as the guru-parampara (disciplic succession). Philosophical truths are timeless, while management is dynamic and subject to change.

As times change, so too must the administrative structures that support Krishna consciousness. But these changes should never come at the expense of spiritual principles. If necessary, management must be reformed — not the philosophy.

Misinterpretations of Historical Letters
Some devotees cite letters like the one dated May 28, where Srila Prabhupada said, “When I order, you become guru,” to suggest he did not want any of his disciples to initiate unless explicitly ordered. However, this was said in a context where certain individuals had prematurely begun initiating disciples while Prabhupada was still physically present. His warning was not a rejection of future spiritual masters but a reminder that no one should act independently without authorization.

Similarly, the so-called “Ritvik appointment” letter of July 9, 1977, was meant for a temporary arrangement during Prabhupada’s illness. It never explicitly stated that this system should continue after his physical departure. Taking ambiguous references as grounds to change an entire theological foundation is both risky and unfaithful to Srila Prabhupada’s broader teachings.

Why So Many Gurus in ISKCON?
Another common concern is the growing number of gurus within ISKCON — now more than 100. Some see this as excessive. But Krishna consciousness is meant to reach every town and village. The need for gurus is vast and growing. One spiritual master can only guide a limited number of disciples personally. If the movement is to scale, many qualified gurus are not just necessary — they are vital.

Rather than fearing this growth, we should see it as evidence that ISKCON is fulfilling Srila Prabhupada’s mission. A hundred gurus in a world of billions is still far too few.

Addressing Claims of Politics and Corruption
Yes, like any institution, ISKCON has faced challenges — political struggles, leadership failures, and moments of crisis. But no organization is free from these human dynamics. Whether in religious, educational, or governmental systems, imperfections are a part of institutional life.

What matters is how these are addressed. ISKCON has matured and evolved. Many spiritual leaders are sincerely engaged in improving governance and safeguarding the society’s spiritual integrity. More importantly, the average devotee is free to focus on their personal bhakti, engage in service, and progress toward Krishna without needing to be involved in leadership politics.

Even in other smaller Ritvik organizations, similar politics will emerge with time. As these groups grow, they too will experience administrative conflicts. These are not signs of spiritual failure, but of the human condition.

The Real Advantage of an Institution
Institutions like ISKCON offer massive advantages to spiritual seekers — access to trained speakers, spiritual literature, festivals, food distribution programs, and a supportive community. For example, devotees from other cities or countries can easily integrate into temple communities around the world, thanks to this unified structure.

Such a framework can greatly ease one’s journey to Krishna — something a decentralized or isolated approach cannot match. ISKCON’s global network helps people practice bhakti yoga wherever they are.

Final Thoughts
This movement is a vast ship led by Srila Prabhupada himself. If your focus is on Krishna, ISKCON offers every possible tool and support to take you back to Godhead. But if your attention remains on conflicts, missteps, or politics, you will struggle — no matter where you go.

Srila Prabhupada wanted us to cooperate despite differences and help others come closer to Krishna. Let’s not use philosophical disagreements to create division. If you’re convinced by the Ritvik model, follow it — but do not criticize others. And if you follow ISKCON’s traditional guru-parampara system, do so respectfully and responsibly.

The real enemy is not each other, but material illusion. Let us unite in service, avoid offenses, and keep Srila Prabhupada at the center of our lives.

Hare Krishna.

Source: https://www.dandavats.com/?p=115753

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By Parabhakti Dasa

On Monday, May 19, 2025, Pope Leo XIV held a special audience in the Clementine Hall of the Apostolic Palace, meeting with representatives of various religious groups who had come to Rome for his inaugural Mass. This included Orthodox and Protestant leaders, as well as representatives from Jewish, Hindu, Muslim, Buddhist, Sikh, and Jain communities.

This is a significant gesture, clearly demonstrating a desire not only to continue along the path of interreligious dialogue but to deepen it and make it increasingly inclusive. “Now is the time for dialogue and building bridges,” the pope said during the gathering with the leaders religious.

Representing the International Society for Krishna Consciousness (ISKCON) were Bhakta Matteo and Bhakta Alessandro, who had the honor of presenting a copy of the Bhagavad-gita As It Is to the Holy Father. Pope Leo XIV received it with joy, recalling that the text had been part of his studies during his time in the seminary (although it is not known which edition he had read).

We sincerely hope that the spirit of collaboration and mutual respect that Srila Prabhupada sought to establish with the Vatican during his visit to Italy in 1974 can find renewed momentum in this pontificate. This meeting represents a meaningful opportunity to strengthen the bonds between spiritual traditions, united in the shared intention to promote deep spiritual values and love for Krishna, God.

 

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13563056862?profile=RESIZE_584xBy Atma Tattva Das

Over 10,000 people gathered to celebrate unity in diversity through devotion, culture, and color in Sandton, Africa’s richest square mile. On the first weekend of May 2025, weather forecasts predicted a sharp drop in temperature, but sunny conditions prevailed during the fourth annual Rathayatra Festival. Organized by ISKCON Sandton in partnership with the Africa Ratha Yatra Alliance (ARYA), this year’s event, themed “Culturally Many, Spiritually One,” attracted over 10,000 attendees from May 3 to 4, transforming the streets of Sandton into a vibrant display of spiritual expression.

The chariot procession, a focal point of the festival, drew around 6,000 people who joined in pulling the ornately decorated cart of Lord Jagannath, Lord Baladeva, and Lady Subhadra. Adorned with hundreds of bright marigolds and accompanied by mridanga, jembe drums, and soul-stirring kirtans, the procession coursed through Africa’s wealthiest square mile. Cameras flashed as onlookers captured the sight of Their Lordships, who glided through the city amidst an atmosphere of celebration and unity.

This year marked the 122nd Rathayatra organized by ARYA, an alliance dedicated to expanding the Festival of Chariots across the African continent. The Sandton event continues to grow in impact and scale, serving as a model of spiritual celebration infused with cultural inclusivity and community engagement in the Gauteng province.

Read more: https://iskconnews.org/iskcon-sandton-hosts-its-fourth-annual-rathayatra-festival-with-grand-success/
 

 

 

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Srimal and I were climbing up the stairs by the beach at Lake Erie to return to his vehicle when we met halfway two men who were tourists.  They looked like they were from the middle east.

“Good morning!  How are you?” I asked.  It was they who were curious and who asked where we are from.

“I’m from Canada, and he (Srimala) is from here.  How about you?”

They replied spontaneously, “Jordan.”

“That’s nice.”  In a subtle way they indicated that the dialogue was over, as brief as it was, and they went back to their photo taking.  But they did get me thinking.  Where do we all actually come from?  Not from Jordan, Ohio, or Canada.  Being identified by some deductive analysis as an anti-material particle, we really don’t belong to this world at all.  It must be a spirit world that we are habituated to.  It’s the reason we don’t really get comfortable in this world no matter how hard we try.  There is always something agitating us.  If we invest the time, we can find that origin and make our way back to where we first pitched a tent – our original home.

Srimala and I continued walking along the creek at Fort Huntington Park.  We were chanting on our beads practicing our own form of bhakti yoga, the means to eventually get back to our place of origin in Krishna’s world.  It was interesting to be in that beautiful park.  I felt as if I had been there before.  It was surreal.  I truly did trek here before.  In 2016 this was my route towards San Francisco, along the waterfront of one of the Great Lakes.  Still, it is a long, long way from home.  Srimala launched me to the airport.  I made it home to Toronto, a kind of home away from home.

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In neighborhoods from Maryland to Manchester, Indian families have found a piece of home in the gleaming towers and quiet farm communities of the International Society for Krishna Consciousness (ISKCON). Far from India’s bustling streets, these Hare Krishna temples and farm ashrams have blossomed into cultural sanctuaries where immigrants and their children reconnect with the faith, language, and traditions of their heritage. To newcomers feeling the pangs of homesickness, an ISKCON center often feels like a breath of fresh air and a warm embrace. It provides more than rituals: it offers shelter for the heart and guidance for daily life. Here, elders in saffron robes and friendly devotees become surrogate uncles and aunties, helping young professionals and families navigate life abroad while keeping the sacred thread of their identity alive.

A Sacred Shelter: Spiritual Home and Guidance

When the Patel family arrived in suburban Chicago, their newborn son was barely three weeks old. Homesick and confused by life in the Midwest, Mrs. Patel still carried her baby granddaughter to a Hindi music class at the local ISKCON center on Sundays. There she found something precious: a community of older Indian women who lovingly cooed over the baby, shared homemade chickpea curries and almond halva, and gently taught her American-born children to pray. “I felt like I was under the protective wings of family I never knew I had,” she recalls. By the time baby Aarav’s first winter came, the children were saying bedtime prayers in Sanskrit, led each evening by the friendly temple priest who was as comfortable giving advice about finding a home in Chicago as he was reciting verses from the Bhagavad-gītā.

This sense of shelter goes beyond physical space. Many ISKCON temples rent apartments or rooms to devotees in transition – young engineers fresh off the plane, or students adjusting to their first semester abroad – giving them a soft landing among familiar faces. The sprawling Hare Krishna farm communities scattered across North America (from the Palaces of Gold in West Virginia to the cow fields of Florida) welcome new arrivals for a weekend retreat. There, an Indian immigrant can step out of the pressure of work and into the warm ritual bath of morning prayers. As one priest explained to a South Asian young professional, meditating before the temple altar helps steady the soul amidst the chaos of migration.

In Pittsburgh, an NYPD officer from India found in his local Krishna temple an unexpected source of guidance after the birth of his son. Over cups of steaming masala chai during nightly prayers, he joined a circle of other first-generation immigrants who shared not only mantras and blessings for the baby, but advice on everything from U.S. schooling to filing tax returns – always reframing these mundane tasks in light of dharma (duty). In this way, the temple became more than a place of worship; it was a refuge where life’s practical challenges were met with spiritual perspective. Across the western world, families like his find mentors in senior devotees, people who remember growing up in India and now speak passionately about keeping one foot in the old culture even while building a new life.

Festivals and Rituals: Celebrating Life’s Milestones

At the heart of an ISKCON center beat the festivals of India – loud, colorful, communal. Every year, as the summer skies dim into late August, diaspora communities eagerly prepare for Janmashtami, the joyous birthday of Lord Krishna. In Houston, volunteers set up a playground of swinging stupas and light arches; women string marigold garlands while men arrange thousands of mango leaves. In the early morning, families queue up miles long, beads in hand and hearts fluttering, to enter the temple just as the clock strikes midnight. At that moment, the hush is broken by the final drumbeat of the Mangala-āratī, a worship ceremony to welcome the infant Krishna. Giggling toddlers dressed as Radha and boys draped in peacock-feathered dhotis clap along as older devotees sway in deep kirtan chants. By sunrise the next day, the air is thick with the scent of sweet rice and vermilion, and children gather under tents to watch dramatic skits of Krishna’s childhood pranks. For many diaspora families, this ritualized birthday party is their grandest link to Indian culture: dancing in the courtyard to conch shells and harmoniums, getting tiny red dots of sandalwood on their foreheads, and feasting on a lunch that would make any Marathi, Gujarati or Punjabi granny proud.

ISKCON centers similarly anchor other Hindu festivals. On Ratha Yatra (the Festival of Chariots), families across Europe and America turn city streets into a slice of Jagannath Puri by pulling intricately decorated wooden carts through downtown crowds, singing for good fortune. Older children learn to play the tabla and kartals (cymbals) in time-honored kathā-kīrtan sessions during Rādhā Navamī or Gaura Pūrnimā, feeling the thrill of leading a procession through London or New York. Even Holi, the festival of color, becomes a safe way for immigrant parents to introduce their kids to springtime fun – sprinkling flavored colored powders in the temple garden and sipping warm thandai (almond milk) all at once with neighbors of all backgrounds.

But beyond seasonal festivals, ISKCON temples also become the chosen place for life-cycle ceremonies. In a tiny Princeton living room, new parents light the sacred fire as the temple priest chants Vedic mantras during a wedding blessing. The bride is garlanded and the couple takes their saptapadi (seven steps) around the homa (fire), each step a promise for married life. They chose this temple ceremony because it felt intimate and authentic: relatives said the sweets tasted like home, and the priest patiently answered all their questions about having a traditional Indian wedding while living in America. Likewise, newborns receive their names in Sanskrit or Hindi during a temple visit, a “naming ceremony” followed by a mini yoga lesson designed just for parents. One London mother recalled taking her infant son to the Hare Krishna temple on his 40th day, where he saw his first sunrise during a short pūjā (worship) in front of deities of Krishna and Balarama. “In that moment,” she says, “he became part of our whole family’s story – just as he would have back in India.” ISKCON priests often travel for ceremonies too, bringing the comforting chants and rituals to homes for upanayana (sacred thread rites), cremation ceremonies for elders, and even driving tours of the Jain temples and gurdwaras of Europe so young Hindus can feel all aspects of their faith on foreign shores.

Nurturing the Next Generation: Education and Schools

For diaspora parents, nothing is more reassuring than seeing their children learning about their heritage in a supportive environment. Many Hindu families choose ISKCON-run schools and classes to give kids a blend of modern education with spiritual grounding. In the United Kingdom, the Avanti Schools Trust – inspired by Krishna consciousness – opened its first state-funded Hindu school in 2008. Today, in leafy suburbs of London and Leicester, thousands of British-born children of Indian origin begin each day with meditation and yoga in full uniform, followed by maths and history, then a daily lesson in Vedic stories or vegetarian cooking. One Avanti parent explains that the school’s mix of academic excellence and yoga breathing exercises has calmed her otherwise hyperactive son. Teachers confirm that pupils smile through their pranayamas (breathing exercises) and even “academic” subjects are framed with moral teachings, so the parents never feel their children are losing touch with faith. Similar programs have sprung up in other countries: weekend Balavihar classes in Scandinavia or Sunday Sanskrit sessions in Sydney ensure diaspora children understand why their mothers fold their hands in namaste before a meal.

In the United States, nearly every sizable ISKCON temple runs a Sunday school or youth program. Enrolling in these classes is like a club for children; they form friendships over shared lessons in Hindu philosophy. Five-year-olds in Columbus, Ohio, can be found wearing little veshtis, taking turns reciting Sanskrit ślokas about Krishna’s birth and learning to make festive rangoli patterns with colored sand. Older kids often choreograph a dance or drama on Krishna’s life for the Diwali celebration. In Chicago’s temple, teenage volunteers teach younger children to play dhol and sing kīrtan refrains, a living classroom where cultural transmission happens organically. Many diaspora parents speak of relief that their kids no longer roll their eyes at being taken to the temple: having peers who also carry their heritage makes it cool to ask for a last chapter of the Bhāgavata Purāṇa at bedtime or to correct grandma’s Hindi pronunciation after watching a Krishna folk video together.

Immigrant children also benefit from mentorship. In Northern California, a teen of Sri Lankan heritage was interested in computer programming but timid about temple rituals. He joined ISKCON’s youth programming and discovered senior devotees who were software engineers by day. One devotee-mentor helped him learn Sanskrit slokas using a custom app on her laptop, blending Western tech with Eastern tradition. Another visited his parents on Diwali to show off a robot he’d built, explaining how even innovation can be seen as an offering to Krishna. This kind of cross-pollination – where parents see their children learning life skills alongside devotion – is common at ISKCON centers. Whether through official tutoring programs or informal study circles, temples become places where algebra homework and prayers coexist.

A Tapestry of Community: Friendship and Social Life

On Sunday mornings, after the last prayer bell has rung, another ritual quietly unfolds: a communal feast. Women and men who prepared the lunch file in, carrying vats of dal, trays of lemon rice, bowls of sweet kheer, and stacks of chapatis. Families – young toddlers to grey-haired grandparents – arrange themselves around low tables or on mats. Strangers pass each other multiple servings of curry, sharing stories of job interviews, college campuses, or life back in Kerala or Gujarat. The temple feast (prasādam) is much more than food; it is a social hub. For a new immigrant family eating dinner alone in a rental flat, this weekly gathering is a lifeline of laughter and conversation in a tongue they love.

These shared meals and festivals lead to friendships that blossom outside temple walls. Take the story of two Bengali couples who met at a Sunday feast in Manchester. They bonded over Ulupi kababs and the magic of Holi colors, and soon began coordinating Bollywood movie nights at one another’s homes, potluck style. Through their friendship, their children also became close. One summer, when vacation plans fell through, the families took the children on a camping trip at ISKCON’s Vrindavan Retreat center outside Seattle. The kids helped light the evening fire for a kirtan and snacked on popcorn as elders discussed ancestral villages under the stars. It was an Indian tradition transplanted into American wilderness, and it cemented a sense of community that neither family had expected to find so far from home.

In cities and small towns alike, ISKCON devotees also form support networks. Newcomers often receive a phone call when they arrive, inviting them to the next yoga class or temple talk. Over years, these bonds turn into deep friendships. In Chicago, a young woman of Gujarati descent fondly describes her temple mentor as her “American aunt” who attended every recital her daughter ever performed. In New York, a kaleidoscope of Indian states is represented – Tamilians, Punjabis, Maharashtrians – but they unite effortlessly when they gather at the Krishna temple for Dussehra dramatics. Festivals become multilingual affairs, blending songs in Telugu and Gujarati, but everyone dances together. The temple even hosts mixers and walking groups so adults in the community can find friendships beyond their neighborhood.

Perhaps most importantly, ISKCON centers help diaspora families celebrate their dual identity without conflict. Indian Americans sometimes speak of feeling “split” between two worlds. But at a Hare Krishna gathering, both sides of their identity can be embraced at once. Picture a Potomac, Maryland family picnic in the temple’s back field: while the father teaches the kids to roll their own parathas, the mother rehearses an English poem for the temple’s interfaith night. Another family might wear kurta pajamas to a Gandhi Jayanti lecture on campus, then dress in hockey jerseys for the temple’s charity game afterwards. These intersections happen naturally when long-time temple members – who may be from India or the West – regularly host interfaith dialogues, book clubs, and local sports teams. They treat the temple not as an “Indian only” club, but a cultural hub, where sharing samosas with a neighbor or inviting the local mayor to Gaura Purnima helps everyone feel at home.

Preserving Roots: Language, Music, and Cuisine

Amid the Sunday school lessons and festival songs, ISKCON temples make sure the flavors and philosophies of India stay in bloom. Parents chuckle as pre-teens argue at home over whose turn it is to practice the āratī hymns on their new mridangam drum. Inside those four walls, Gujarati and Hindi are not foreign anymore – they are the languages of laughter and homework. Many temples offer explicitly cultural classes: kids learn Gujarati folk dances or practice singing bhajans in Tamil. Any subject taught in India can often be practiced there. On evenings when the temple hall is empty of devotees, it might come alive with a Latin American devotee strumming his guitar alongside an Indian teenager. Together they adapt the Sanskrit lyrics of a kīrtan into Tamil and Gujarati, bridging worlds through melody.

Even temple schools use Indian cultural content. For example, one chapter in the Avanti curriculum for physics is narrated as a story of Krishna explaining nature to Arjuna. Another science project has children growing tulsi plants (sacred basil) in class, reminiscent of their grandmothers’ balconies back home. Rarely do these faith-based programs exclude anyone – many ISKCON schools welcome students of all backgrounds, who then share in Puja as part of their day. It’s not just Indians learning these traditions; children from Christian or Muslim families also learn to say Jai Shri Krishna as cheer, or to flip the rice when making temple naivedya (food offerings). In this way, diaspora Hindus gain pride seeing their customs appreciated widely.

Cuisine is perhaps the most tangible tradition passed through ISKCON. Every festival features a hearty spread of vegetarian dishes: samosas and curry on Diwali, kachoris and biryani at Radhastami, thalis on Sundays. For an Indian student abroad, the chance to grab a thali lunch with masala dal and gajar ka halwa at temple is like stumbling upon old treasure. Many temples even teach cooking classes: during summer camps the children learn to bake lemongrass chutney, and older cooks refine recipes for international palates by swapping ghee for vegetable oil without losing flavor. Some diaspora communities joke that after one month at the Hare Krishna temple potluck, they can no longer do instant noodles at home because prasadam has spoiled their taste buds. Elder devotees watch these transformations with quiet satisfaction: they see their old recipes being prepared by a new generation, garnished with discipline and devotion.

Philosophy is also kept alive. It is common to hear afternoon classes in Hare Krishna centers cover not only Krishna’s stories but also world history from an Indian perspective, or to find Hindi grammar taught as part of a mother-tongue program. College students returning from ISKCON summer retreats describe how meditation and chanting helped them mentally juggle intense schedules: one mechanical engineer from Mumbai reflected that starting each workday with a Krishna mantra reminded him daily of the values he grew up with. In temple cafeterias one might overhear intellectual discussions about advaita or bhakti alongside algebra tutoring, so children come to see their religion as a living worldview, not just ancient poetry.

Across continents, languages thrive in these spaces. A Gujarati grandmother taught weekly Gujarati lessons to Pakistani-Indian children in London; a Telugu family in California starts every car ride with a Sanskrit shloka to ensure their toddler learns the script by ear. Even non-Indians sometimes join in: at community Hanumān Chalīśā recitations in Toronto, neighbors from different faiths gather to hear the tale of the monkey-god recited with gusto. Through kirtan (devotional music), the call-and-response of Indian prayer becomes second nature to many youth born in the West. On guitar or tabla, classical ragas mix with a little Western swing, but when the chorus comes, everyone belts out the same language of devotion.

A Living Legacy

In a way, each ISKCON center is an island of India that floats on foreign seas. Week by week, festival by festival, they nurture a vibrant vine of heritage that stretches through generations. For families who once hesitated over teaching Hindi to mixed-up baby names, these temples give space and reason to fully embrace their culture. Children learn that celebrating Durga Puja with friends can be just as important as trick-or-treating on Halloween. Men in business suits become barefoot on the dance floor for Holi. Teenagers memorize Sanskrit verses between algebra tests, connecting root and route, home and away.

None of this happens by accident. Each temple is run by devotees who see their own life stories repeating in newcomers: the foreign accent, the longing for mother’s meal, the desire to see deity icons in a strange city. So they deliberately weave tradition into modern life, ensuring that diaspora Indians have not lost a thread of their cultural tapestry. One volunteer at a London Hare Krishna farm explains it simply: “We offer a home – not bricks and mortar, but a home of spirit. Here someone will pat your shoulder in Gujarati if you look lost at Christmas, or pray for your kid’s first exam in Marathi. That is our gift to these families.”

The result is a rich mosaic of personal stories and community bonds. Whether it’s a Gujarati doctor finding solace in reciting the Gayatri Mantra each morning, or a Canadian-born teenager forming lifelong friendships at Govardhan Hill festivals, ISKCON’s presence keeps Indian traditions alive on foreign soil. And so, for the Indian diaspora scattered across the West, each temple and farm community is less an anomaly and more a second home – a sanctuary where one can laugh in Hindi, eat with hands, and feel the pulse of the motherland in one’s veins, even thousands of miles from India.

Source: https://www.dandavats.com/?p=115745

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13561404253?profile=RESIZE_584xISKCON’s worldwide book distribution program stands as one of the most remarkable spiritual outreach initiatives of modern times. Since its inception in the 1960s under the guidance of A.C. Bhaktivedanta Swami Prabhupada, this devoted effort has placed over half a billion books into the hands of readers across continents, languages, and cultural boundaries. The extraordinary scale of this literary dissemination has quietly revolutionized countless lives and institutions, creating ripples of positive change that continue to expand across the global landscape. Through steadfast dedication to sharing timeless Vedic wisdom, ISKCON has established a spiritual lifeline that connects individuals to ancient knowledge in ways that address contemporary challenges and aspirations.

A Global Literary Movement With Unprecedented Reach

The Bhaktivedanta Book Trust (BBT), ISKCON’s publishing arm, has achieved remarkable milestones in its mission to distribute spiritual literature worldwide. The sheer magnitude of their accomplishment—surpassing half a billion books distributed since 1965—places this initiative among the most successful publishing endeavors in history. By 2014, the precise count had reached 503,385,383 books, with distribution continuing to accelerate. The year 2013 alone saw 8 million books distributed globally, marking the highest annual total since 1995.

India has emerged as the epicenter of this distribution phenomenon, with New Delhi’s ISKCON temple achieving the unprecedented milestone of surpassing one million book points—a first for any ISKCON temple worldwide. This distribution occurs despite challenging conditions, with dedicated individuals navigating crowded city streets and urban environments to share spiritual knowledge. The movement’s ambition continues to grow, with campaigns like the 2024 “Live to Give” initiative targeting the distribution of 4.2 million copies of the Bhagavad-gita by January 2025, building on the previous year’s achievement of distributing over 3.78 million copies.

Perhaps most remarkable is the geographical reach of this distribution network. ISKCON’s books have found their way to readers in the most remote corners of the planet, including Antarctica, demonstrating the organization’s commitment to making spiritual wisdom accessible regardless of location or circumstance. Through innovative partnerships with yoga schools, community organizations, and educational institutions, these ancient teachings continue to find new audiences in contemporary contexts.

Transforming Spiritual Education Through Accessible Wisdom

ISKCON’s book distribution has democratized access to profound spiritual philosophy that was once largely confined to scholarly circles or specific cultural contexts. By presenting complex Vedic concepts in accessible language and formats, these books have enabled millions to explore Eastern spiritual traditions who might otherwise never have encountered such teachings. The translations and commentaries by Srila Prabhupada maintain scholarly integrity while simultaneously making the material approachable to newcomers.

This accessibility has created unprecedented opportunities for spiritual education outside formal religious structures. Individuals from diverse backgrounds can engage with concepts like karma, reincarnation, bhakti yoga, and spiritual consciousness without intermediaries. The books serve as portable teachers, allowing readers to progress at their own pace and explore topics according to their interests and questions. This self-guided spiritual education model has proven particularly effective in regions where personal access to spiritual teachers is limited.

The emphasis on practical application rather than theoretical knowledge alone distinguishes ISKCON’s educational approach. Readers are encouraged not merely to absorb information but to experiment with spiritual practices in their daily lives, creating an experiential dimension to learning that transforms abstract concepts into lived reality. This bridging of theory and practice has helped countless individuals develop sustainable spiritual practices adapted to contemporary lifestyles.

Life-Changing Encounters Through Literary Connection

Personal testimonies frequently highlight how a seemingly chance encounter with an ISKCON book has catalyzed profound life transformations. The story of Rupa-vilasa dasa exemplifies this phenomenon—his encounter with “Topmost Yoga System” in Montreal in 1970 led to spiritual awakening that eventually guided him to full-time devotional service. Such narratives are not isolated incidents but represent a pattern repeated countless times across generations and geographies.

The transformative power often emerges from the books’ ability to address fundamental existential questions that many individuals silently harbor. Concepts that may initially seem foreign gradually resonate with deeper intuitions about identity, purpose, and consciousness. For many readers, these texts have provided clarity during personal crises, offering philosophical frameworks that help make sense of suffering, loss, or confusion. The shift in perspective frequently leads to practical changes in lifestyle, relationships, and priorities.

This transformative impact extends beyond individual psychology into the realm of community-building. Readers who find meaningful answers in these texts often seek connections with others exploring similar paths. This has led to the organic development of study groups, spiritual communities, and support networks across diverse social landscapes. The books thus function not only as carriers of knowledge but as catalysts for new forms of community organized around shared spiritual values.

Academic Recognition and University Integration

The intellectual rigor and cultural significance of texts distributed by ISKCON have increasingly gained recognition in academic environments. The Bhagavad Gita, described by some as “the Gospel of India,” has secured its place in university curricula worldwide. At institutions like the University of Milano, courses dedicated to this text enable students to engage with its philosophical concepts, historical context, and cultural impact as part of formal higher education.

These academic adoptions have facilitated respectful intercultural dialogue and comparative religious studies. Students from Western backgrounds gain exposure to Eastern philosophical traditions through carefully translated and explained texts, promoting deeper cross-cultural understanding. The books provide primary source material for research in fields ranging from religious studies and philosophy to anthropology, history, and literature.

Faculty members across disciplines have discovered valuable teaching resources in ISKCON’s publications, which present complex philosophical ideas with clarity while preserving their depth and nuance. This academic validation has helped bridge the perceived gap between spiritual practice and intellectual inquiry, demonstrating that devotional traditions can engage meaningfully with scholarly discourse while maintaining their authentic spiritual essence.

Bringing Light to Confined Spaces: Prison Ministry

For over three decades, ISKCON’s Prison Ministry has extended spiritual support to inmates throughout correctional facilities, with books forming the cornerstone of this outreach. Thousands of incarcerated individuals have received Bhagavad-gitas, Srimad-Bhagavatams, and other spiritual texts that provide philosophical frameworks for personal transformation during periods of confinement and reflection.

These books offer more than theological concepts; they present practical guidance for developing qualities like patience, forgiveness, self-discipline, and inner peace—resources particularly valuable in challenging institutional environments. For many inmates, these texts have provided an alternative perspective on their circumstances, helping them find meaning and purpose despite external restrictions. The emphasis on personal spiritual practice rather than institutional religious affiliation makes these teachings accessible across diverse backgrounds.

The correspondence programs that accompany this book distribution create ongoing relationships that support sustainable transformation. Many inmates maintain regular communication with volunteers who answer questions, provide encouragement, and guide their study of the texts over years. Some have even embraced these teachings so deeply that they have taken spiritual initiation while still incarcerated. This spiritual support extends beyond release dates, creating continuity between prison experiences and reintegration into society.

Touching Lives Across Social Boundaries

ISKCON’s book distribution has proven remarkably effective at transcending typical social barriers that often segregate spiritual communities. The direct person-to-person distribution method reaches individuals regardless of socioeconomic status, educational background, or religious affiliation. From corporate executives to homeless individuals, the same books containing the same wisdom are shared without discrimination.

This approach has facilitated unexpected spiritual journeys among people who might never enter a temple or religious institution. The non-threatening nature of receiving a book allows individuals to explore spiritual concepts privately at their own pace. For many, this represents their first meaningful exposure to Eastern spiritual philosophy presented in accessible language that addresses practical life concerns.

The books’ presence in homes, offices, and public spaces has normalized conversations about spirituality in settings where such topics were previously uncommon. Family members often share books with one another, creating intergenerational discussions about values, meaning, and spiritual practice. This organic spread has generated communities of readers connected by shared texts rather than formal organizational structures.

Inspiring a New Generation

Young people navigating identity formation and life purpose have found particular resonance with ISKCON’s literature. The books present alternatives to materialistic definitions of success and happiness, offering philosophical frameworks that address the existential questions that often emerge during adolescence and early adulthood. Topics like the nature of the self beyond physical identity, karma, and spiritual purpose provide conceptual tools for developing a sense of meaning beyond conventional metrics of achievement.

University campuses have proven especially receptive environments for these texts. Students encountering diverse perspectives for the first time often appreciate the logical consistency and philosophical depth of the Vedic worldview presented in ISKCON’s books. Campus distribution and study groups have created spaces for intellectual exploration of spiritual concepts without pressure to adopt specific religious identities or practices.

The appeal extends beyond conceptual interest into practical application. Many young readers have discovered meditation techniques, ethical principles, and lifestyle practices that address contemporary challenges like stress management, ethical decision-making, and finding authentic purpose. The emphasis on personal experience rather than blind faith resonates with generations seeking direct verification rather than institutional authority.

Cultivating Compassionate Diets: The Vegetarian Revolution

ISKCON’s promotion of vegetarianism through its literature has contributed significantly to the global expansion of plant-based diets. Books like “The Higher Taste Vegetarian Cookbook,” which has sold over a million copies, present vegetarianism not merely as a dietary choice but as a philosophical and ethical approach to living. These texts explain the spiritual dimensions of food choices while providing practical guidance for implementing sustainable dietary changes.

The philosophical foundation for compassionate eating laid out in books like the Bhagavad-gita has given many readers compelling reasons to reconsider their relationship with food. Beyond health considerations, these texts present vegetarianism as an expression of non-violence and spiritual consciousness. This deeper motivation has helped many sustain dietary changes that might otherwise be temporary.

The practical impact extends beyond individual choices to institutional practices. ISKCON’s Food for Life program, which distributes over one million plates of free vegetarian meals daily worldwide, demonstrates the scalability of vegetarian approaches to addressing food insecurity. This living example of the principles described in their books provides tangible evidence that compassionate food systems can work effectively at scale.

Freedom from Addiction Through Spiritual Connection

Many individuals struggling with substance dependencies have found valuable support through ISKCON’s literature. The books present addiction not merely as a physical or psychological issue but as a manifestation of deeper spiritual disconnection. This framework offers hope by suggesting that genuine spiritual fulfillment can address the root causes that drive addictive behaviors.

The spiritual practices described in these texts—particularly mantra meditation—have provided practical tools for managing cravings, reducing stress, and developing self-discipline. Many readers report that regular chanting of the Hare Krishna mantra has helped them remain substance-free when other approaches failed. The experiential nature of these practices allows individuals to verify their effectiveness firsthand rather than accepting claims on faith alone.

Recovery communities inspired by these teachings have emerged in various locations, creating supportive environments for sustainable change. These communities combine the philosophical wisdom of the texts with practical support systems, demonstrating that spiritual approaches can complement rather than replace evidence-based recovery methods. The non-sectarian presentation of these principles makes them accessible to people from diverse belief backgrounds.

Cultivating Holistic Well-being Through Ancient Wisdom

ISKCON’s books present comprehensive approaches to health that integrate physical, mental, and spiritual dimensions rather than treating them as separate domains. Concepts like balanced living according to natural rhythms (known as dinacharya in Ayurvedic traditions) provide practical frameworks for organizing daily routines to support overall well-being. These holistic perspectives have helped many readers develop sustainable healthy habits rather than short-term health interventions.

The emphasis on moderation rather than ascetic extremes makes these approaches particularly applicable to contemporary lifestyles. Readers learn to make incremental improvements to sleep patterns, eating habits, work-rest balance, and stress management without abandoning their existing social and professional commitments. This practical wisdom addresses the common disconnect between health knowledge and sustainable implementation.

Many health professionals have found valuable complementary perspectives in these texts that enhance their conventional training. The books’ emphasis on preventive approaches and addressing root causes rather than symptoms aligns with evolving medical understanding of chronic disease management and wellness promotion. This integration of ancient wisdom with contemporary health sciences represents a productive dialogue between traditional and modern knowledge systems.

Elevating Quality of Life Through Spiritual Perspective

Beyond specific health practices, ISKCON’s literature offers philosophical frameworks that transform how readers perceive and experience everyday life. Concepts like seeing divine presence in ordinary experiences (known as darshan) help cultivate mindful awareness and appreciation that enhances subjective well-being. Many readers report greater satisfaction and meaning in daily activities after incorporating these perspectives.

The books’ emphasis on service orientation rather than self-centered gratification has helped many individuals develop more fulfilling relationships. By encouraging readers to approach interactions as opportunities to contribute rather than extract value, these teachings foster connections characterized by generosity and genuine care. This shift in relational approach often creates positive feedback loops of increasing social well-being.

Perhaps most significantly, these texts provide philosophical resources for managing adversity with resilience and perspective. Concepts like karma help readers find meaning in difficult experiences without falling into fatalism or victim mentalities. The spiritual framing of challenges as opportunities for growth and purification has helped countless individuals navigate personal crises with greater equanimity and purpose.

Environmental Consciousness Through Spiritual Connection

ISKCON’s books present ecological awareness not as a modern political position but as a natural extension of spiritual consciousness. The Vedic understanding of the interconnectedness of all life forms provides philosophical grounding for environmental ethics that resonates deeply with readers. Many have discovered that spiritual practice naturally awakens greater sensitivity to ecological impacts and responsibility.

The concept of simple living and high thinking featured prominently in these texts offers a philosophical alternative to consumption-driven lifestyles. Readers are encouraged to find fulfillment through internal development rather than material acquisition, naturally reducing ecological footprints as a byproduct of spiritual growth. This approach addresses root causes of environmental degradation rather than merely adjusting consumption patterns.

ISKCON’s farm communities inspired by these teachings demonstrate practical applications of sustainable living principles. Projects like Gita Nagari in Pennsylvania and Bhaktivedanta Manor outside London showcase how spiritual values can inform agricultural practices like ahimsa (cruelty-free) dairy production. These living examples provide models that readers can adapt to their own contexts at various scales.

Rekindling Faith in Divine Presence

In an age often characterized by religious skepticism, ISKCON’s books offer intellectually rigorous approaches to understanding divinity that have resonated with seekers unsatisfied by simplistic religious narratives or materialistic reductionism. The philosophical depth of these texts engages serious questions about consciousness, purpose, and ultimate reality without sacrificing intellectual integrity or demanding blind faith.

Many readers initially attracted by philosophical concepts gradually develop personal relationships with divine aspects through the devotional practices described in these books. The bhakti tradition’s emphasis on direct personal experience rather than abstract theology allows individuals to test spiritual principles experientially rather than accepting them theoretically. This experiential dimension has helped many transform intellectual understanding into living faith.

The inclusive presentation of divinity in these texts—describing how the same Supreme Being is approached through different traditions—has helped readers recognize connections between their own spiritual backgrounds and new concepts they encounter. Rather than requiring rejection of previous beliefs, this approach often deepens and enriches existing faith traditions by illuminating universal spiritual principles that transcend specific religious forms.

Cultivating Character Through Ancient Wisdom

Beyond theological concepts, ISKCON’s books present practical frameworks for character development based on ancient Vedic understanding of human psychology and ethics. The detailed analysis of qualities like truthfulness, compassion, self-discipline, and humility provides readers with clear guidance for personal growth. These systematic approaches to virtue development fill a gap often left by modern education systems focused primarily on technical knowledge and skills.

Many readers report that regular study of these texts combined with spiritual practices gradually transforms their natural tendencies and habitual responses. Qualities like patience, tolerance, and equanimity that initially require conscious effort gradually become internalized aspects of character. This inner transformation often manifests in improved relationships, better decision-making, and greater resilience during challenges.

The emphasis on personal responsibility for spiritual development empowers readers to take charge of their own character formation rather than depending entirely on external guidance. The books provide both philosophical understanding of virtues and practical methods for cultivating them, creating a comprehensive approach to ethical living that addresses both motivation and implementation.

Conclusion: Literary Seeds of Global Transformation

The distribution of half a billion books by ISKCON represents more than an impressive publishing achievement—it signifies the quiet dissemination of transformative wisdom across diverse cultures, generations, and social contexts. These literary seeds, planted through direct personal exchanges and institutional outreach, continue to germinate in unexpected places, producing harvests of positive change that extend far beyond the organization’s formal boundaries.

What distinguishes this literary movement is its combination of philosophical depth with practical application, traditional wisdom with contemporary relevance, and individual transformation with community building. The books serve not merely as repositories of information but as catalysts for lived experience, inviting readers to verify spiritual principles through their own practice rather than accepting them on authority alone.

As global challenges like environmental degradation, social fragmentation, and mental health concerns intensify, the holistic wisdom contained in these texts offers valuable resources for developing sustainable solutions grounded in understanding of consciousness and interconnection. The continued distribution of these books ensures that ancient insights remain accessible to new generations seeking answers to perennial questions about purpose, fulfillment, and harmonious living in an increasingly complex world.

Source: https://www.dandavats.com/?p=115742

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13561403062?profile=RESIZE_584xThroughout the world, the International Society for Krishna Consciousness (ISKCON) temples have welcomed countless visitors who have shared their positive experiences. This article compiles genuine testimonials and impressions from people who have interacted with ISKCON centers globally, showcasing the impact these spiritual communities have on outsiders.

Temple Aesthetics and Atmosphere

Visitors to ISKCON temples often comment on the peaceful environment they encounter. One visitor to the London ISKCON temple described it as “a small peaceful temple, minutes away from the hustle and bustle of Oxford Street and Soho.” This sentiment of finding tranquility amidst urban chaos resonates with many who seek refuge in these spiritual spaces.

The physical development of ISKCON temples has also impressed long-term visitors. At Bhaktivedanta Manor in the UK, one recurring visitor noted the transformation “from grounds that were just mud and dirt to now, with extensive development,” mentioning the “high quality walkways” and “lots of new buildings” that have enhanced the visitor experience. The systematic cleanliness of the temples is another aspect that outsiders frequently appreciate.

Spiritual Benefits and Experiences

Many visitors report finding profound spiritual solace at ISKCON temples. One visitor explicitly stated that a “person finds mental solace and sanity after visiting this temple,” highlighting the psychological benefits of the spiritual environment. The emphasis on chanting (Naama Sankeerthana) has been specifically mentioned as a positive aspect of the ISKCON experience.

A self-described “hardcore Shiva Bhakt” (devotee of Lord Shiva) shared an unexpectedly positive experience: “The way they glorified Shiva was just beyond awesomeness. In fact, my respect for Shiva has increased after listening to that lecture.” This testimony demonstrates how ISKCON’s approach to spiritual discourse can resonate even with those from different Hindu traditions.

Community and Inclusivity

The strength and welcoming nature of the ISKCON community appear frequently in visitor testimonials. One observer noted that “the temples and community are wonderful and strong. So people won’t feel left out.” This inclusivity seems particularly valued by international visitors, with one person mentioning that ISKCON temples are especially “good if you’re abroad,” suggesting they provide a sense of belonging for travelers and expatriates.

Another visitor to Bhaktivedanta Manor observed that “the Manor was busy with people of all ages from all over the world, but very peaceful and beautiful as well,” highlighting the diverse, international appeal of ISKCON while maintaining a serene atmosphere.

Educational Programs and Cultural Outreach

ISKCON’s educational offerings receive praise from those who participate in them. Visitors have mentioned “nice Bhakti programmes, lectures, Question-Answer sessions” as valuable aspects of their engagement. The organization’s role in promoting Krishna devotion internationally has also been acknowledged with gratitude.

Those who attend seminars and educational events report finding “a lot of Hope” and appreciate the “mind expanding experience” that comes from participating in ISKCON’s knowledge-sharing activities. The systematic organization of these programs has been specifically praised, with one attendee noting that “the seminars are arranged in a wonderful way.”

Staff Hospitality and Service Attitude

The warm hospitality of ISKCON devotees makes a strong impression on visitors. A family visiting Bhaktivedanta Manor expressed gratitude to their guide: “Thank you to Padma, who gave us a guided tour. She was so helpful, kind and welcoming.” This sentiment is echoed by others who recognize “a nice service attitude” that manifests in “enthusiasm, energy, and really good organization.”

Professional interactions with ISKCON centers have also generated positive feedback. One visitor working on a film project shared: “Bhaktivedanta Manor were great to work with, especially Sam who took our booking at extremely short notice… the Manor had excellent facilities to work with as a base, including classrooms and catering available to set up for the production.”

Family-Friendly Experiences

ISKCON temples have proven to be enjoyable destinations for families with children. A parent visiting with their child enthusiastically reported: “An absolutely lovely day was had by my 10-year-old son and me.” The variety of activities available for children received specific mention: “My son loved the playground, and above all meeting the oxen and feeding the cows.”

Even small touches like refreshments leave positive impressions, with one visitor noting that “The Indian ice cream in the gift shop is delicious!”

The testimonials gathered from visitors to ISKCON centers worldwide paint a picture of welcoming spiritual communities that offer peaceful sanctuaries, meaningful spiritual experiences, educational opportunities, and warm hospitality. From urban temples providing respite from city chaos to expansive rural centers offering family-friendly activities, ISKCON has created spaces that resonate positively with a diverse range of visitors.

These firsthand accounts demonstrate that regardless of one’s spiritual background or purpose for visiting, ISKCON temples often leave visitors with favorable impressions that encompass both the physical facilities and the human connections they experience. For many, these positive encounters go beyond mere tourism or casual visits, offering meaningful moments of reflection, learning, and community connection.

Source: https://www.dandavats.com/?p=115737

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By Kulavati Krishnapriya Devi Dasi

In the early days of the COVID-19 lockdown, when the streets of Mayapur were silent and the gates of local neighborhoods were closed, a small group of Western devotees began a daily Harinam Sankirtan that would grow into one of the most consistent preaching efforts in the area. Among them was Purnamasi Devi Dasi, who joined the group during Pandava Nirjala Ekadasi in June 2020. The group—now known as the Jiv Jago Harinam Sankirtan Team—completed five years of daily street kirtan in March 2025.

What began with just 30 minutes of kirtan under police watch has blossomed into a full-scale mission, offered daily from around 6:30-9:00 a.m. Today, Purnamasi and her team carry out this service seven days a week, 365 days a year, irrespective of the weather conditions. Their activities include singing the Hare Krishna Mahamantra, distributing books, teaching people how to chant, and engaging those who pass by in dancing. They often translate their message from English into Bengali.

Purnamasi Devi Dasi shares how the practice of Harinam Sankirtan creates a transformative experience for people. “When we take people outside and encourage them to clap, dance, and sing, it’s not just about the mind—it’s a full-body experience,” she explained. “This holistic approach makes happiness more complete and memorable.” She also emphasizes the importance of distributing Srila Prabhupada’s books: “We may not always hear from them, but by taking the books home, we know we are changing lives. The books do the real service, and we are completely convinced of their power to transform.”

Read more: https://iskconnews.org/vaishnavi-shares-power-of-daily-harinam-in-mayapur-dham/

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By Govinda Ranjana Das

In the beloved Vaishnava prayer “samsara davanala lidha loka,” we hear of the blazing forest fire of material existence that engulfs all living beings, and of the spiritual master who, out of boundless compassion, appears to rescue us from these flames. Srila Prabhupada was such a teacher who, despite our complete lack of qualification, delivered the timeless wisdom of Krishna consciousness to the Western world. Through his disciples and grand disciples, this sacred knowledge continues to spread globally, addressing humanity’s most pressing spiritual questions. Igor Anikanov’s (Yuga Dharma Das) second volume in his Conversations about the Bhagavad-gita series, HOW TO EDIT KARMA, illuminates one of these fundamental inquiries: How much control do we truly have over our destiny?

Building upon the foundation laid in his first volume, Death is Cancelled,” this thoughtful work expands the exploration of timeless Bhagavad-gita wisdom into practical applications for contemporary life. While the first book examines the illusion of death and the eternal nature of the soul, this second instalment delves into the intricate workings of karma and how conscious choices can reshape our spiritual trajectory.

In the author’s own words, his spiritual journey with the Bhagavad-gita began decades ago: “In the distant 90s, my spiritual master, Bhakti Tirtha Swami Maharaja, blessed me to preach the glory of Bhagavad-gita As It Is —the immortal work of ISKCON’s Founder-Acharya Srila Prabhupada—in different languages of the world. Since then, I have reread this book countless times, trying to comprehend its bottomless depth. And each time it revealed itself to me anew, as if for the first time. I have tried to carefully present fragments of my understanding and personal revelations in this work, following the instructions of my Guru Maharaja and wishing to share the light of the Gita with those who, like I once did, are seeking Truth.”

Drawing extensively from Srila Prabhupada’s authoritative translation and commentaries on the Bhagavad-gita, Yuga Dharma Das presents karma not as an inflexible system of cosmic punishment, but rather as a sophisticated mechanism through which consciousness evolves. The author skillfully navigates common misunderstandings about karma, dismantling the fatalistic view that one’s destiny is entirely predetermined while avoiding the opposite extreme that suggests complete control over all life circumstances.

What distinguishes this work from many contemporary spirituality books is its steadfast adherence to authentic Vaishnava teachings. Yuga Dharma Das, a disciple of His Holiness Bhakti Tirtha Swami (himself a prominent disciple of Srila Prabhupada), maintains the philosophical integrity of the parampara while making these profound concepts accessible to modern readers regardless of their prior exposure to Krishna consciousness.

Read more: https://iskconnews.org/book-review-how-to-edit-karma/

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Liberty Park outside of Solon is a well-maintained series of trails set in the Carolinian forest with maples and large twisty vines that give it a jungle appearance.  With three devotee families to form this morning’s team, our venturing through the green space became a zone for Tarzan play for the kids.  They felt liberated.  We all did.

On the way to Parma, a suburban section for the Sunday devotions, we came upon a place called Twinsburg where an annual procession draws the crowds to see twins from all over the country, young and old dyads.  Parma is the place where devotees of the area meet in a hall where perogies are sold every Friday.  Nice facility!

What I find fascinating about the Cleveland crew of bhakti yogis is the diverse nature of the place.  You have black people, white people, brown people, harmoniously chanting, listening, and eating together.  I have been mingling with this community for years, and I find a consistency here, a harmony.

Back in the summer of ’72 before I took to Krishna consciousness, I secured a copy of the Hare Krishna movement’s official magazine.  I really enjoyed the contents.  I remember reading in the letters to the editor section how there was some racial tension existing in the community.  The person who wrote in was wondering how the institution deals with such social inadequacies.  I could understand from the article that the ISKCON Cleveland chapter had some problems.

Anyways, that was then.  It isn’t an issue today, most happily.  At the Sunday gathering, I spoke about mothers on this Mothers’ Day, and also the appearance anniversary of the Lion Avatar.

We had a blast with chanting and sharing.

Source: https://www.thewalkingmonk.net/post/the-lion-the-mother-the-jungle

 

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